PA 

.S 7 



5P3ft 



M*P 




Class 
Book. 



SOMNIUM SCIPIONIS 



OF CICERO. 



AND AN ENGLISH TRANSLATION OF IT. 



WITH NOTES, &C. 



By Wm. DANBY, Esq. 

OP SW1NTON PARK, YORKSHIRE. 
AUTHOR OF 

IDEAS AND REALITIES, Ac. 



EXETER i 

PRINTED BY E. WOOLMER, GAZETTE-OFFICE. 

1829. 



cA 






205449 
'13 



PREFACE, 



It has been thought advisable to print a certain number 
of Copies of this beautiful little work of Cicero's, separately from 
his others, de Sertcctute and de Amicitia, for the sake of those, 
who may be gratified by reading the whole in an English Trans- 
lation, and may be struck with the peculiar beauty, sublimity, 
and simplicity of this work, which however is far from being 
disconnected with the others above mentioned, as will be readily 
perceived by those who are qualified and inclined to go through 
them all. 



ERRATA, et DESIDERATA. 



Page 7> line 3, " legate" — perhaps the proper word should have 
been lieutenant. 

Ditto, line 9, " my grandson." — Viz : Tiberius Gracchus, the 
Democrat of Rome, the advocate of the Agrarian law, the cham- 
pion of equal rights, equal property, and equal privileges, (not of 
equal justice, which would then be done to none,) an attempt of 
which he became himself the victim (beingkilled by Scipio Nasica) 
as so many of his French imitators have lately been, and, for a 
while, the French monarchy itself, and as 'would also be the case 
in England, if the mad theories of the "Radicals" were carried 
into practice. 

Ditto, line 10, for " benefitted," read benefited. 

Ditto, line 16, for " will have completed/' read will then have 
completed. 

Ditto, line 19, for "Latiam," read Latium. 

Ditto, line 24, for " Lcelius," read Lselius. 

Ditto, line 27, mark + — This mark should rather have been placed 
at " gently smiling," for I hope that I shall not be suspected of 
imputing " sleepiness" to one of the first characters in the Roman 
History. Both he and Lselius, as well as Cato, deserved a Cicero, 
to perpetuate their memories, in making them the vehicles of his 
admirable discourses. How concise, and how comprehensive, is 
his summary of Scipio's history, prophetically delivered by the 
spirit of Africanus ! and how striking, especially to a young Roman, 
the moral exhortation that follows, sanctioned and crowned as it is 
by the sublime, though erroneous, metaphysical detail that con:. 
eludes it. 



Cicero, in'many of his works, is the friend of bis country: ib 
this, and others of his moral and philosophical treatises, he is the 
friend of mankind. He is the Father of the schools, and the 
model of writer:?, and his language, dead as it is, will be immortal 
zed in them all. 

Page 13, Note. " That is, they appear to do so, as the latter arc 
stationary/' 

I should have added the diurnal revolution of the earth, which 
indeed is the real cause of the apparently retrograde motion of the 
planets, incomparably slower as their actual motion is, than the 
revolution of the earth round its axis. The (apparent at least) sta- 
tionary state of the stars must also be considered, though Cicero's 
theory does not suppose that. All this creates a deceptio virus that 
requires more explanation than can here be given to it, but which 
may be easily understood by an attention being'given to our own 
motions, and the relative motions or stationariness of the bodies 
that we pass by. 

Page 14, " the twentieth part" Does this mean "ah urbe condita?" 

Page 16, line 8, " obsurduerunt." This should have been j r - 
bably obsurduerint : as we can hardly suppose the fact to have 
happened. 

Page 22, line 3, for " utolim," read ut olim. 

Page 23, line 3, " shall have marked" &c. 

This idea of the golden cycle may have been altogether hypothe- 
tical, as I do not find it mentioned in books of astronomy. 



SOMNIUM SCIPIONIS. 

RAGMENTUM LIBRI SEXTI CICERONIS DE 
REPUBLICA. 



Scipio loquitur. 



I. 

Cum in Africam venissem, Marco Manilla 
Consuli ad quartam legionem tribunus (ut scitis) 
militum ; nihil mihi potius fuit, quam ut Masinissam 
convenirem, regem familias nostrae justis de causis 
amicissimum. Ad quem ut veni, complexus me 
senex collacrymavit ; aliquanto que post suspexit in 
ccelum, et "Grates," inquit, " tibi ago, summe sol, 
vobisque, reliqui Coalites, quod, ante quam ex hac 
vita raigro, conspicio in meo regno, et his tectis, 
Publium Cornelium Scipionem, cujus ego nomine 
ipso recreor ; ita nunquam ex animo meo discedit 
illius optimiatque invictissimi viri memorial Dein- 
de ego ilium de suo regno, ille me de nostra republica 
percontatus est : multisque verbis ultro citroque ha- 
bitis, ille nobis consumptus est dies. Post autem, 
regio apparatu accepti, sermonem in mnltam noc- 
tem produximiis; cum senex nihil nisi de Africauo 



SCIPIOS DREAM. 

A FRAGMENT OF THE SIXTH BOOK OF CICERO'S DE 
REPUBLICA. 



Scipio speaks. 



When I arrived in Africa, where, as you know, I 
was Military Tribune to the fourth legion under the 
Consul Marcus Manilius, I had no greater wish 
than to meet with Masinissa, a King who was justly 
united in the strictest bonds of friendship with our 
family. On my introduction to him the old man em- 
braced me, with many tears ; then looking up to 
heaven, he said, " I thank thee, O supreme Sun,<V and 
you, the rest of the ccelestial powers, that before my 
departure from this life, I am permitted in my own 
kingdom, and in this house, to see Publius Cornelius 
Scipio, whose very name gives me pleasure, in the 
recollection it excites of that excellent and invin- 
cible man."^) I then asked him many questions res- 
pecting his kingdom, as he did me concerning our 
republic ; and the rest of that day passed in a con- 
tinued conversation between us, which, after I had 
been treated in a princely manner, we kept up fgr a 



(a) This and subsequent alphabetical marks refer to Notes in the 
Appendix- 

* 2 



4 

loqueretur, omniaque ejus non facta solum, sed 
dicta meminisset, Deinde, ut cubitum discessimus, 
me, et de via, et qui ad multam noctem vigilassem, 
arctior, quam solebat, somnus complexus est Hie 
mihi (credo, equidem ex hoc, quod eramus locuti, 
fit enim fere, ut cogitationes sermonesque nostri pa- 
riant aliquid in somno tale, quale de Homero scribit 
Ennius, de quo videlicet scepissime vigilans solebat 
cogitare, et loqui) Africanus se ostendit ea forma, 
quae mihi ex imagine ejus, quam ex ipso, erat notior. 
Quern ut agnovi, equidem cohorrui. Sed ille, Ades, 
inquit, animo, et omitte timorem, Scipio ; et, quae 
dicam, trade memorise. 

II: 

^ Videsne illam urbem, quae, parere populo Ro- 
mano coacta per me, renovat pristina bella, nee 
potest quiescere? (ostendebat autem Carthaginem de 
excelso, et pleno stellarum illustri et claro quodam 
loco.) Ad quam tu oppugnandam nunc venis pcene 
miles, hanc hoc biennio consul evertes ; eritque cog- 
nomen id tibi per te partum, quod habes adhuc a nobis 



great part of the night, during which the old man 
talked of nothing but Africanus, recollecting not only 
his actions but his words also. After we had 
retired to rest, the fatigue of my journey, and the 
lateness of the hour, threw me into a deeper sleep 
than usual ; in which, (occasioned probably by the 
subject of our conversation, as our thoughts and dis- 
courses frequently produce in our sleep what Ennius 
has recorded of himself respecting Homer, of whom 
he was used so often to think and talk at other times) 
Africanus himself appeared to me, in that form which 
was more familiar to me from his statue, than from 
my remembrance of his person. On seeing him, I 
was really struck with terror ; but he said, " Recol- 
lect yourself, and lay aside your fears, Scipio ; and 
remember what I shall now say to you." 

II. 

" Do you see that city (pointing to Carthage from 
the starry eminence of the heavens, where he then 
was) which, after having been subdued to the yoke 
of the Roman people by me, again renews her former 
contest, unable as she is to rest in quiet ? As you 
are now come to war against her in the early part 
of your military life,* you shall, as Consul, entirely 
destroy her in the course of the next two years, by 
which you shall gain that sirname which you now 
inherit from your ancestors. And when you have 



* Scipio was then 29 years of age. 



G 

haereditarium. Cum autem Carthaginem deleveris 
triumphum egeris, censorque fueris, et obieris legatus 
^Egyptum, Syriam, Asiam, Graeciam, deligere ite- 
rum consul absens ; bellumque maximum confides ; 
Numantiam exscindes. Sed, cum eris curru Capi- 
tolium invectus, offendes rempublicam perturbatam 
consiliis nepotis mei. Hie tu, Africane, ostendas 
oportebit patriae, lumen animi, ingenii, consiliique 
tui. Sed ejus temporis ancipitem video quasi fato- 
rum viam. Nam, cum aetas tua septenos octies solis 
anfractus reditusque converterit, duoque hi numeri, 
quorum uterque plenus, alter altera de causa, habe- 
tur, circuitu naturali summam tibi fatalem confece- 
rint ; in te unum, atque in tuum nomen, se tota 
convertet civitas ; te senatus, te omnes boni, te socii, 
te Latini, intuebuntur; tu eris unus, in quo nitatur 
civitatis salus : ac, ne multa, dictator rempublicam 
constituas oportet, si impias propinquorum manus 
effugeris. Hie cum exclamasset Laelius, ingemuis- 
sentque caeterivehementius; leniter arridens Scipio, 
Quaaso, inquit, ne me a somno excitetis, et parum 
rebus ; audite caetera- 



put an end to the existence of Carthage, you shall 
enjoy a triumph, be appointed to the Censorship, be 
sent as a legate to Egypt, Syria, Asia, Greece, and 
be again elected Consul in your absence from Home : 
you shall finish a war of the greatest importance, and 
you shall destroy Numantia. But, when you are 
conveyed in triumph to the capitol, you shall become 
obnoxious to the Republic,* through the seditious 
excitements of my grandson. Then, O Africanus, 
your country must be benefitted by your genius, your 
judgment, and your counsels. But the destiny of 
that time I regard with a doubtful eye. For when 
your age shall have passed fifty-six revolutions of 
the sun, with the different qualities attached to the 
numbers of 7 and 8, multiplied by each other, which 
compose the foregoing sum, and will have completed 
their fated round,f the whole city will turn their 
attention to you, and to your name, the senate, all 
good men, our allies, the people of Latiam, will all 
look to you ; on you alone will rest the safety of the 
state— and in short, you will have to direct the Re- 
public as its Dictator, if you shall escape from the 
impious hands of your nearest relations ;" when 
Lcelius cried out on hearing this, and the others who 
were present, groaned vehemently ; Scipio, gently 
smiling, said , " I intreat you not to awaken me 
from my sleep,.]: but to give your attention to what I 
shall now relate to you." 

* That is, to the Rulers of it. 

f According to the superstitious notions of the Heathens, 

X Beautifully characteristic. 



8 



III. 

Sed, quo sis, Africane, alacrior ad tutandum rem- 
publicam, sic habeto : omnibus, qui patriam conser- 
varint, adjuverint, auxerint, certum esse in coelo ac 
definitum locum, locum, ubi beati aevo sempiterno 
fruantur. Nihil est enim illi principi Deo qui om- 
nem hunc mundum regit, quod quidem in terris fiat, 
acceptius, quam concilia ccetusque homiuum, jure 
sociati, quae civitates appellantur. Harum rectores 
et conservatores, hinc profecti, hi^c revertuntur. Hie 
ego, etsi eram perterritus, non tarn metu mortis, 
quam insidiarum a meis, quaesm tamen, viveretne 
ipse et Paulus pater, et alii, quos nos exstinctos ar- 
bitraremur. Immo vero inquit, ii vivunt, qui ex 
corporum vinculis, tanquam e carcere, evolaverunt; 
vestra vero, quae dicitur vita, mors est. Quin tu 
adspicias ad te venientem Paulum patrem. Quern 
ut villi, equidem vim lacrymarum profudi. Illc 
au tern, me complexus atque osculans, flere prohibe- 
bat. Atque ego, ut primum, fletu represso, loqui 
posse csepi, Quaeso, inquam, pater sanctissime atque 
optime, quoniam haec est vita, (ut Africanum audio 
dicere) quid moror in terris? Quin hue ad vos venire 
propcro? Non est ita, inquit illc. Nisi Dcusis,cujiu 



III. 

But, O Africanus (continued the apparition) 
that you may be more zealous in the defence of the 
Republic, rely upon this ; that for all those who shall 
have saved, assisted, or aggrandized their country, a 
certain and destined place is reserved, where they 
shall enjoy an eternal felicity. For to the Supreme 
Governor of the universe, there is nothing on earth 
which is dearer, W than those assemblies and societies 
of men who are connected by one common system of 
j urisprudence, and are considered as forming one 
state ; the governors and preservers of these being 
sent from hence, hither also return." Here, says 
Scipio, though 1 was alarmed, not so much with 
the fear of death, as with the apprehension of treach- 
ery in my near relations,* I yet enquired, whether 
my father Paulus, and ^the others, whom we con- 
sidered as dead, were still living. "Yes," said he, "all 
those live, who have escaped from the chains of 
their bodies, as from a prison ; for the existence 
which you call life, is the real death, C^) and you may 
now see your father Paulus coming towards you." 
On seeing him, indeed, I shed abundance of tears ; he 
however, embracing and kissing me, forbad me to 
weep. Then I, as soon as my tears would allow me 
to speak, said, "Tell me, O my most revered and ex- 
cellent Parent, if this be really life (as I hear Afri- 
canus say) why do I remain any longer on earth ? 
Why should I not hasten to come to you ?" " This 
must not be, answered he, until that God, whose 

* Who were afterwards supposed to hare strangled him. 

c 



10 

hoc templum est omne quod conspicis, istis tc corpo- 
ris custodiis liberaverit, hue tibi aditus patere non 
potest. Homines enim sunt hac lege generati, qui 
tuerentur ilium globum, quern in hoc templo medium 
vides, quae terra dicitur; bisque animus datus est ex 
illis sempiternis ignibus, quae sidera et Stellas vocatis; 
quoe, globosse et rotundae, divinis animatae mentibus, 
circulos suos orbesque conficiunt celeritate mirabili. 
Quare et tibi, Publi, et piis omnibus, retinendus est 
animus in custodia corporis ; nee, injussu ejus a quo 
ille est vobis datus, ex hominum vita migrandumest; 
ne munus humanum, assign atum a Deo, defugisse 
videamini. Sed sic, Scipio, ut avus hie tuus, ut ego 
qui te genui, justitiamcole, et pietatem; quae cum sit 
magna in parentibus et propinquis, turn in patria 
maxima est ; ea vita via est in ccelum, et in hunc coe- 
tum eorum, qui jam vixerunt, et, corpore laxati, ilium 
incolunt locum, quern vides. Erat autemis splendid- 
issimo candore inter flammas circus elucens, quern 
vos(uta Graiis accepistis)orbem.lacteumnuncupatis; 
ex quo omnia mihi contemplanti prseclara caetera et 
mirabilia videbantur. Erant autem ese stellse, quas 
nunquam ex hoc loco vidimus ; et eae magnitudines 
omnium, quas esse nunquam suspicati sumus; 



11 

temple is every thing that you see, has freed you 
from the custody of your body, you can have no en- 
trance here, for men are created under the law which 
obliges them to take care of that globe, which you 
see in the middle of this universal temple, and which 
is called the earth ; and to them a mind is given ( e ) 
from those eternal fires which you call the stars ; 
which being spherical, and animated with divine in- 
telligence//) perform their revolutions^ in the orbits 
which they move, with astonishing rapidity ; where- 
fore you, O Publius, and all who venerate the Gods, 
are bound to preserve your minds in the keeping of 
your bodies ; for it is not lawful for you to quit the life 
you are now in, unless it is the immediate will of Him 
who gave you your mind and body ; for in so doing 
you will have deserted the post assigned to you by 
Hint. Therefore, O Scipio, follow justice and piety, 
as your grandfather and I, who begot you, have done; 
— and remember, that as those virtues are great when 
exercised towards your own relations, they are the 
greatest of all when exercised in the service of your 
country: ( h ) such a life is the proper way to heaven, and 
to the society of those who, being freed from the 
bodies in which they formerly lived, now inhabit the 
place you see." Then looking around me, I beheld 
a shining circle, of the most dazzling brightness, and 
surrounded by flames, which we, as having been 
taught by the Greeks, call the milky way ; from 
whence all the other illustrious and wonderful 
objects were open to my view. Among these were 
stars which we have never seen from our earth, and 



12 

ex quibus erat ilia minima qua*, ultima caclo, citima 
terns, luce lucebat aliena. Stellarum autem globi 
terrae magnitudinem facile vincebant. Jam ipsa terra 
ita mihi parva visa est, ut me imperii nostri, quo 
quasi punctum ejus attingimus, pceniterec. 

i 

IV. 

Quam cum magis intuerer, Quaeso, inquit Afri- 
canus, quousque humi defixa tua mens erit? Nonne 
adspicis, quae in templa veneris ? Novem tibi orbibus 
vel potius globis, connexa sunt omnia : quorum unus 
est ccelestis, extimus, qui reliquos omnes complec- 
titur, summus ipse Deus, arcens et continens caeteros ; 
in quo infixi sunt illi, qui volvuntur, stellarum cur- 
sus sempiterni ; cui subjecti sunt septem, qui versan- 
tur retro, contrario motu, atque ccelum: et quibus 
unum globum possidet ilia, quam in terris Saturniam 
nominant. Deinde est hominum generi prosperus 
et salutaris ille fulgor, qui dicitur Jovis ; turn rutilus 
horribilisque terris, quern Martem dicitis ; deinde 
subter mediam fere regionem, Sol obtinet, dux, et 
princeps, efrnoderator luminum reliquorum, mens 
mundi, et temperator, tanta magnitudine ut cuncta 
sua luoe illustret, et compleat. Hunc, ut comites, 



IS 

of a magnitude of which we have no idea ; and among 
these was that very small one, which, being the low- 
est in heaven, and nearest to our earth, shone with a 
borrowed light. The spheres of the stars CO far sur- 
passed that of the earth in magnitude ; and the earth 
itself appeared so small, that I was ashamed of our 
empire, which seemed but a point in it. 

IV. 

While my attention was more and more fixed on 
our earth, wherefore, says Africanus, do your regards 
dwell on so low an object ? Do not you see what a 
temple you are now in ? You may observe yj that all 
things are connected by nine circles, or rather 
spheres, one of which is the most elevated, and is 
exterior to all the rest, which it embraces, as being 
the supreme God, impelling and comprehending the 
others ; and in it the eternal revolutions of the stars 
are continually carried on: to this, seven are ap- 
pended, which revolve in a contrary direction from 
the rest of the heavens ;* and of these one is occupied 
by the body which on earth is called Saturn ; the 
next is that favorable and salutaryf light, which pro- 
ceeds from Jupiter ; next to this is the red and hor- 
rible fire of Mars ; under which is the nearly middle 
region, (a) possessed by the Sun, the leader, prince, and 
moderator of the other lights, the soul of the world, 
which it regulates, and illumines, and fills all things 



* That is, they appear to do so, as the latter are stationary, 
t To Mankind. 



14 

conscquuntur, Veneris alter, alter Mercurii cursus ; 
in infimoque orbe, Luna, radiis solis accensa, con- 
vertitur. Infra an tem jam nihil est, nisi mortale et 
caducum, praeter animos generi hominum munere 
Deorum datos. Supra lunam sunt aeterna omnia ; 
nam ea, quae est media et nona, tellus, neque move- 
tur, et infima est, et in earn feruntur omnia suo nutu 
ponder a. 

V. 

QVjE cum intuerer stupens, ut me reofpi, Quid ? 
hie inquam, quis est, qui complet aures meas, tantus, 
et tarn dulcis sonus ? Hie est, inquit ille, qui, inter- 
vallis conjunctus imparibus, sedtamen pro rata parte 
ratione distinctis, impulsu et motu ipsorum orbium 
conficitur ; qui, acuta cum gravibus temperans, va- 
ries asquabiliter concentus efficit. Nee enim silentio 
tanti motus excitari possunt ; et natura fert, ut 
extrema ex altera parte graviter, ex altera autem 
acute sonent. Quam ob causam, summus ille coeli 
stellifer enrsus, cujus conversio est concitatior, acuto 
et excitato movetur sono ; gravissimo autem hie 
lunaris atque infimus. Nam terra, nona, immobilis 
manens, ima sede semper haeret, complex a medium 



15 

with its light. This is accompanied by two other 
circles ; one that of Venus, the other Mercury ; and 
the lowest of all is the Moon in her orbit, and she is 
enlightened by the rays of the Sun. Below this there 
is nothing but what is mortal and perishable, except- 
ing the minds that are given to mankind by the Gods, 
Above the Moon all is eternal ; for the earth, which 
is the ninth, and the centre of all the rest, is immove- 
able, and being the lowest, all the others gravitate 
towards it: 



When I had recovered myself from the aston- 
ishment in which I was lost at the contemplation of 
these things, I said, what is this great and delight- 
ful sound^ which now fills my ears ? It is, replied he, 
that which, being composed of parts which are con- 
nected by unequal distances, and yet having 
determined spaces between them, is produced by the 
impulse and motion of all the different orbs ; which, 
mixing the sharper with the deeper tones, form one 
general and varied harmony. For it is not in silence 
that such mighty movements can be carried on ; and 
it is a law of nature, that the extremes on one side 
shall have a deep, and those on the other an acute 
sound. For which reason, that supreme circle of the 
starry heavens, whose revolution is quicker, is moved 
With a shrill and piercing, while the lunar and lowest 
one has a very deep sound. As to the earth, which 
is the ninth body, occupying the middle place in 
the universe, that is always immoveably fixed 



16 

mundi locum ; illi autem octo cursus, in quibus 
eadem vis est duorum,* Mercurii et Veneris, septem 
efficiunt distinctos intervallis sonos ; qui numerus 
rerum omnium fere nodus est. Quod docti homines 
nervis imitati atque cantibus, aperuere sibi reditum 
in hunc locum ; sicut alii qui prsestantibus ingeniis 
in vita humana divina studia coluerunt. Hoc sonitu 
oppletae aures hominum obsurduerunt ; nee est ullus 
hebetior sensus in vobis ; sicut, ubi Nilus ad ilia, quae 
Catadupa nominantur, prsecipitat ex altissimis mon- 
tibus, ea gens, quee ilium locum accolit, propter 
magnitudinem sonitus, sensu audiendi caret. Hie 
vero tantus est totius mundi incitatissimaconversione 
sonitus, ut eum aures hominum capere non possint, 
sicut intueri sol em adversum nequitis, ej usque radiis 
acies vestra sensusque vincitur. Hsec ego adrnirans, 
referebam tamen oculos ad terrain identidem. 

VI. 

Tum Africanus, sentio, inquit, te sedem etiam 
nunc hominum ac domum contemplari ; quae si tibi 
parva, ut est, ita videtur, haec, coelestia semper spec- 
tato ; ilia humana contemnito. Tu enim quam cele- 
britatem sermonis hominum, aut quam expetendam 



* Mercury and Venus move with the same celerity in their orbits ! How 
have the calculations of the Ancients been formed ? 



17 

f>HXt erf It) 

to the lowest place in (ho univoroo ; but those eight re- 
volutionary circles, of which the two of Mercury and 
Venus are moved with the same celerity — give out 
sounds that are divided by seven distinct intervals ( m ) ; 
which is generally the regulating number of all 
things* And their being imitated by skilful men, in 
stringed instruments and vocal music, has opened to 
them ("■) their return to this place ; as the talents, 
which have qualified others for divine pursuits in 
human life, have also to them. The ears of men, if 
struck with the full force of this sound, would be 
deafened by it ; in the same manner as those who 
inhabit the places which are called Catadupa, where 
the Nile precipitates itself from the highest mountains, 
are deprived of their hearing by the greatness of the 
sound. But here the sound, excited by the 
prodigious rapidity of the movement of the whole 
universe, is so great, that the ears of men could not 
possibly bear it, any more than their eyes could bear 
the direct contemplation of the rays of the sun, 
which would entirely destroy the sight." As much as 
I admired all these things, I still kept my eyes fixed 
on the earth. 



VI. 

Then Africanus said, " I perceive that you are 
still contemplating the seats and habitations of men; 
but if those appear to you as small as they really 
are, you should rather contemplate these ccelestiai 



is 

gloriam consequi potes? Vides habitari in terra 
raris et angustis in locis ; et in ipsis quasi maculis, 
ubi habitatur, varias solitudinos interjectas; hos- 
que, qui incolunt terrain, non modo interruptos ita 
esse, ut nihil inter ipsos ab aliis ad alios manare 
possit ; sed partim obliquos, partim aversos, partim 
etiam adversos stare vobis : a quibus expectare glori- 
am certe nullam potestis. Cernis autem eamden terram, 
quasi quibusdam redimitam et circumdatam cingu- 
lis; e quibus duos, maxime inter se diversos, et caeli 
verticibus ipsis ex utraque parte subnixos, obriguisse 
pruina vides : medium aatera ilium, et maximum 
solis ardore torreri. Duo sunt habitabiles, quorum 
Australis ille, in quo qui insistunt, adversa vobis 
urgent vestigia, nihil ad vestrum genus. Hie autem 
alter, subjectus Aquiloni, quern incolitis, cerne, quam 
tenxii vos parte contingat. Omnis enim terra, quas 
colitur a vobis, angusta verticibus, lateribus latior, 
parva queedam insula est, circumfusa illo mari, quod 
Atlanticum, quod magnum, quern Oceanum appellatis 
in terris ; qui tamen, tanto nomine, quam sit parvus, 
vides. Ex his ipsis cultis notisque terris, num aut 
tuum aut cujusquam nostrum nomen, vel Caucasum 
hunc, quern cernis, transcendere potuit, vel ilium 



19 

objects * and despise those merely terrestrial ones. 
For what celebrity can you expect to obtain from 
the discourses of men, or what glory can there result 
to you from them? You see that they inhabit few and 
confined places in the earth ; and even in those di- 
minutive spots, there are comparatively vast deserts 
intermixed ; and the inhabitants of the earth are not 
only so separated from each other, that there can be 
no communication between them ; but part of them 
are placed in a different direction from yours, others 
with their backs turned to you,f and others in a totally 
opposite direction ; and from these you certainly can 
expect to derive no glory. You see also that your earth 
is as it were bound, and surrounded by certain zones ; 
two of which, totally opposite to each other, and each 
under the immediate vault of the heavens, you may 
observe are equally congealed by frost ; while the 
middle and largest of the zones, is burnt up by the 
heat of the sun. Two are habitable ; (°) of which that 
Southern one is inhabited by those, whose steps are 
always turned from, but never towards you. And of 
this other Northern one, which you inhabit, you may 
see what a small part is occupied by you. For all 
the land, which is under your subjection, is a certain 
small Island, narrow at its extremities, and broader 
at its sides, and is surrounded by that sea, which, on 
earth you call the great Atlantic Ocean ; and which, 
with this magnificent name, you see the trifling 
extent of ; and even in these cultivated and well- 

* In the "mind's eye" no doubt Africanus means, 
t As if they were looking towards the Poles I 



20 

Gangcm transnatarc? Quis in rcliquis orientis aut 
obeuntis solis ultirais aut Aquilonis Austrive par- 
tialis, tuum nomen audiet ? quibus amputatis, cernis 
profecto,quantis in angustiis vestra gloria se dilatari 
velit ! Ipsi autem, qui de vobis loquuntur, quam 
loquentur diu? 

VII. 

Quin etiam, si cupiat proles ilia futurorum homi- 
num deinceps laudes uniuscujusque nostrum, a pa- 
tribus acceptas, posteris prodere ; tarnen, propter 
eluviones exustionesque terrarum, quas accidere 
tempore certo necesse est, non modo seternam, sed 
ne diuturnam quidem gloriam assequi possumus. 
Quid autem interest, ab iis qui postea nascentur, 
sermonem fore de te, cum ab iis null us fuerit, qui 
ante nati sint ? qui nee pauciores, et certe meliores, 
fuerunt viri; cum prossertim apud eos ipsos, a qui- 
bus audiri nomen nostrum potest, nemo unius 
anni memoriam consequi possit : homines enim, 
populariter annum tantummodo solis, id est, unius 
astri, reditu metiuntur ; cum autem ad idem, unde 
semel profecta sunt, cuncta astra redierint, 
eamdemque totius cceli.descriptionem longis inter- 



21 

known countries, has yours, or any of our names ever 
passed the heights of Caucasus, or the expanse of 
the Ganges ? In what other parts, to the North or 
the South, or where the Sun rises or sets, will your 
name ever be heard ? And excluding these, how^ 
small a space is there left for your glory to spread 
itself in ? And how long will it remain in the memory 
of those, whose minds are now full of it? 

VII. 

Besides all this, if the progeny of any future 
generation should wish to transmit to their pos- 
terity the praises of any one of us, which they have 
heard from their forefathers ; yet the deluges and 
combustions of the earth, which must necessarily 
happen at their destined periods,* will prevent our 
obtaining, not only an eternal, but even a glory of any 
lasting duration. And after all, what does it signify, 
whether those, who shall hereafter be born, talk of 
you, of whom those who preceded them, and who 
were not fewer in number, and were certainly betterf 
men, made no mention ? Especially when, of those 
amongst whom our names may be heard, not one can 
retain the memory of a single year; for men com- 
monly measure their years by the revolutions of the 
Sun, that is, of one of the Stars ; but when all the 

* Cicero seems here to magnify local, into universal events, 
f This answers, as I have elsewhere observed, to Horace's 

"./Etas parentum, pejoravis,tulit 

Nos ncquiores, mox daturos 

Progeniem vitiosiorcm." 



22 

vallis retulerint, turn ille vere vertens annus appel« 
lari potest ; in quo vix dicere audeo, quam multa 
secula hominum teneantur. Namque, utolim deficere 
Sol hominibus exstinguique visus est, cum Romuli 
animus haec ipsa in templa penetravit ; ita, quan- 
doque eadem parte Sol, eodemque tempore, iterum 
defecerit, turn, signis omnibus ad idem principium, 
stellisque revocatis, expletum annum habeto. Hu- 
jus quidemanni nondum vicesimam partem scito esse 
conversam. Quocirca, si reditum in hunc locum 
desperaveris, in quo omnia sunt magnis et praestan- 
tibus viris ; quanti tandem est ista hominum gloria, 
qua? pertinere vix ad unius anni partem exiguam 
potest ? Igitur alte spectare si voles, atque hanc 
sedem et aeternam domum contueri ; neque te ser- 
monibus vulgi dederis, nee in prcemiis humanis spem 
posueris rerum tuarum : suis te, oportet, illecebris 
ipsa virtus trahat ad verum decus. Quid de te alii 
loquantur, ipsi vide ant ; sed loquentur tamen. Ser- 
mo autcm omnis ille et angustiis cingitur iis regio- 
num quas vides; necunquam de ullo perennis fuit ; 
et obruitur hominum interitu ; et oblivione posteri- 
tatis exstinguitur. 



23 

Stars shall have revolved in their orbits, and returned 
to the point from which they first set out, and shall have 
marked (p) the same track through the immensity of 
ccelestial space, at vast distances of time, then a 
whole year may be truly said to have elapsed ; in 
which I hardly dare to say how many ages of man 
are contained. For, as the Sun appeared to aban- 
don mankind, and to be itself extinguished in dark- 
ness, when the soul of Romulus was received into 
this great temple ; so, when the same Sun shall, at 
the destined period, be again extinguished, and all 
the Signs and Stars of heaven are recalled to their 
primaeval state, the year may be considered as being 
completed, of which the twentieth part is not yet 
passed. Wherefore ii the hope is abandoned of a re turn 
to this place, in which great and excellent men are 
perfected in enjoyment; what is the glory that re- 
mains for men, which can hardly last for a small part 
of a single year? If then you wish to elevate your views 
to the contemplation of this eternal seat of glory, you 
will not be satisfied with the praises of your fellow mor- 
tals, nor with any human rewards that your exploits 
can attain; but virtue herself will point to you the 
true and only object worthy of her pursuit. Leave 
to others to speak of you as they may, for speak 
they will. Their discourses will be confined to the 
narrow limits of the countries which you see ; nor 
will their duration be more extended ; for they will 
perish like those who utter them, and will be no 
more remembered by their posterity. 



24 



VIII. 

Qvm cum dixisset, ego vero, inquam, O Africanc, 
si quidem bene mentis de patria quasi limes ad 
coeli aditum patet, quaniquam, a pueritia vestigiis 
ingressus patriis et tuis, decori vestro non defui ; 
nunc tamen, fanto praemio proposito, enitar multo 
vigilantius. Et ille, Tu vero enitere ; et sic habeto, 
non esse te mortalem, sed corpus hoc. Nee enim 
tu is es, quern forma ista declarat ; sed mens cuj us- 
que, is est quisque ; non ea figura, quae digito de- 
mon strari potest. Deum te igitur scito esse ; siqui- 
dem Deus est, qui viget, qui seritit, qui meminit, qui 
provide!, qui tarn regit et moderatur et movet id 
corpus, cui propositus est, quam hunc mundum ille 
princcps Deus : et ut mundum ex quadam parte 
mortalem ipse Deus asternus, sic fragile corpus ani- 
mus sempiternus mo\et. Nam, quod semper move- 
tur, aeternum est : quod autem motum aflert alicui, 
quodque ipsum agitatur aliunde ; quando finem 
habet motus, vivendi finem habcat, necesse est.* 



* Sed motum eorpori affert animus ; ct non no ipse ngitftri aliunde po 
test ? Agitatio vero ista sterna esse potest : Tarn quam Deus ipse, qu 
liomiuum amnios movit. nciernns est. 



26 



VIII. 

When he ceased to speak, I said, Africanus, if 
indeed the door of heaven is open to those who have 
deserved well of their country, whatever progress I 
may have made since my childhood, in following 
yours and my father's steps, I will from henceforth 
strive to follow them still more closely. " Follow 
them then/' said he ; '« and consider your body only, 
not yourself, as mortal ; for it is not your outward 
form that constitutes your being, but your mind ; 
not that substance which is palpable to the senses. 
Know then that you are a god : for a god it must be 
that vivifies, and gives sensation, memory, foresight, 
to the body to which it is attached, and which it 
.governs and regulates, as the supreme ruler does the 
world which is subject to him ; and as that eternal 
Being (i> moves whatever is mortal of this world, so 
the immortal mind of man moves the frail body to 
which it is attached. For what is always* moved must 
be eternal ; but what derives its motion from a 
power which is foreign to itself, and by which itself 
is moved, when that motion ceases, f must itself lose 
its animation. That alone, then, which moves itself, 
can never cease to be moved, because it can never 



* What is this " always ?" and must what is " always moved," ne- 
cessarily move itself ? So then must the celestial bodies, 

f And why should this divine impulse ever cease ? O " vain 
imaginings !" * 



26 

Solum igitur, quod sese movet, quia nunquam de- 
seritur a se, nunquain ne moveri quidem desinit ; 
quin etiam caeteris, quae moventur, hie fons, hoc prin- 
cipium est movendi.* Principio autem nulla estorigo; 
nam ex principio oriuntur omnia ; ipsum autem nul- 
la ex re alia nasci potest : nee enim id esset prin- 
cipium, quod gignej-etur aliunde,! Quod si nunquam 
oritur ne occidet quidem unquam, nam principium ex- 
stinctum nee ipsum ab alio renascetur, nee ex se aliud 
creavit ; siquidem necesse est a principio J oriri 
omnia. Ita fit, ut motus principium ex eo sit quod 
ipsum a se movetur (id autem nee nasci potest, nee 
mori) ; vel concidat omne ccelum, omnisque natura, 
et consistat, necesse est, nee vim ullam nancisca- 
tur, qua a primo impulsa moveatur. 

IX. 

Cum pateat igitur, seternum id esse quod a se 
ipso moveatur, quis est, qui hanc naturam animis 
esse tributam neget ? Inanimum est enim omne, quod 
pulsu agitatur externo ; quod autem animal est, id 
motu ciqtur interiore, et suo ; nam haec est natura 



* In Deo autem, arceote et continente, sunt omnia : et sua Deus nun- 
quam deserit : animus igitur solus ille supremus erit. 

t Principium autem origo esse potest: sed non (ut dicam) origo efficiens. 
Qui efficit, ille principium statuit : aut, si velis, ipse principium est. 

X Id est, a Deo. 



27 

desert itself ;* and it must be the source and origin 
of motion in all the rest; there can be nothing 
prior to this origin, for all things must originate 
from it : itself cannot derive its existence from 
any other source, for if it did, it would no longer 
be primary. And if it had no beginning, it can have 
no end ;f for a beginning that is put an end to, will 
neither be renewed by any other cause, nor will it 
produce any thing else of itself ; all things therefore 
must originate from one source.J Thus it follows 
that motion must have its source in what is moved 
by itself; and which can neither have a beginning 
nor an end ; otherwise all the heavens, and all nature 
must perish ; impossible as it is, that they can of 
themselves acquire any power of producing motion 
in themselves. 

IX. 

As therefore it is plain, that what is moved by 
itself must be eternal, who will deny that this is the 
general condition of minds ? For every thing is 
inanimate which is moved by an impulse exterior 
to itself; but what is animated is moved by an 
interior impulse of its own; for this is the peculiar 
nature and power of mind. And if that alone has 
the power of self-motion, it can neither have had a 

* What a fertile source of eloquence V datum" (or"postulatum")--is! 

t True : but is the previous reasoning consistent with this ? Perhapg it 
may j allowing for a little perplexity. 

X " Vain imaginings," still. 

Hominum mentes (I repeat it) altitudinibus suis se perdunt. 

e 2 



28 

propria animi, atque vis. Quae si est una ex omnibus, 
quae sese moveat, neque nataest certe, et seterna est. 
Hanc tu exerce in optimis rebus. Sunt autem 
optimae curae, de salute patriae ; quibus agitatus et 
exercitatus animus velocius in hanc sedem et domuni 
suam pervolabit ; idque ocyus faciet, si jam turn, 
cum erit inclusus in corpore, eminebit foras, et ea, 
quae extra erunt, contemplans, quam maxime se a 
corpore abstrahet. Namque eorum animi, qui se 
corporis voluptatibus dediderunt, earumque se quasi 
ministros praebuerunt, impulsuque libidinum* volup- 
tatibus obedientium, Deorum et hominum jura viola- 
verunt, corporibus elapsi, circum terram ipsam vo- 
lutantur ; nee hunc in locum, nisi multis exagitati 
saeculis, revertuntur." Ille discessit; ego somno 
solutus sum. 



Hseccine " extern*" sunt? 



29 

beginning, nor can it have an end. Do you there- 
fore exercise this mind of yours in the best pursuits ; 
which consist in promoting the good of your country : 
such employments will speed the flight of your mind 
to this its proper abode ; and its flight will be still 
more rapid, if it will look abroad and disengage itself 
from its bodily dwelling, in the contemplation of the 
things which are external to itself.* This it will do 
to the utmost of its power. For the minds of those, 
who have given themselves up to the pleasures of the 
body, paying as it were a servile obedience to their 
lustful impulses, have violated the laws of God and 
men, and therefore when separated from their bodies, 
they are doomed to flutter continually round the 
earth in which they lived ; and are not allowed to 
return to this place, till they have been purified by 
the agitations of many ages." Thus saying, he left me, 
and I awoke from my sleep. 



* Glorious is the power we have of doing this, though not alwa} T s the 
source of pleasure ; for the " cud of fancy" is both sweet and bitter." 



APPENDIX. 



(a) " I thank thee, supreme Sun," &c. 

This is an instance of the adoration paid by the ancients to sen- 
sible objects, which, as they conceived, derived their power of 
motion from themselves, and were therefore of a divine nature. 
This was judging from the evidence of the senses, which can give 
us no idea of an impelling power which is not visible to them : 
although it might be fairly inferred from a connected train of 
reasoning from effects to their causes ; but even this appears to be 
beyond the power of man (acquired as we see his knowledge is) 
till he has been enlightened by a communication from a higher 
intelligence. 

(b) " That excellent and invincible man." 

This eulogium on the elder Africanus did Masinissa the more 
credit (supposing him to have really spoken it) as the recollection 
of Sophonisba must have made him sensible of the blame that it 
reflected on himself. 



(c) For to the supreme Governor of the Universe, there is 
nothing on earth which is dearer," &c. 

That is, the regards of the Deity are influenced by the varying 
interests and passions of men, in a state of society. Such is the 
connexion, which the Heathen Philosophy established, between 



32 

God and his creatures on earth. 'Tis true, that the Gentiles arc 
to be "judged by their own laws ;" but that surely must be, as 
far as those laws are agreeable to the immutable laws of Justice ; 
that is, of God himself. To these, Patriotism itself must bow. 

(d) " The existence which you call life, is the real death. 

How much this coincides with SL Paul's words, " Set your 
affections on things above, not on things on the earth ; for you 
are dead, and your life is hid with Christ in God." — That is, 
where He is, there shall you be also, for ever. 

(e) " To them a mind is given by those eternal fires ," &c. 

Here is a strange mixture of truth and falsehood, resulting from 
a sense of the necessity of referring all to a Supreme Cause, and a 
want of that information from above which can alone enable us to 
look higher than to the subordinate action of visible objects. 

(f) " Animated with Divine intelligence." 
Animated! and by whom ? Certainly not by themselves. 

(g) '.' Perform their revolutions," &c. 

Yes, perform them (supposing they really revolve) but not "quia 
ipsa? a se moventur." But Newton himself could not explain the 
cause (otherwise than by resolving it into infinite power and wisdom) 
which gave them their first impulse, and still sustains it : and to 
which, his "gravitation, centripetal and centrifugal force," &c. 
must all be referred. 

"The course of nature is the art of God." — (Night Thoughts.) 

An infinite cause must have an infinite action. Cicero's highest 
flight seems to be the " orbis cxtimus, qui reliquos omnes com- 
plectitur ; summus ipse Deus ; arcens et continens caeteros," 6cc. 
But even here, ubiquity is lost sight of. No, the natural extent of 
man's mental, seems to be that of his visual sight. Que of the 



33 

greatest acquirements that the mind of man has made, seems to be, 
"the power of calculating what the divine mind has ordained, in the 
revolutions of the celestial bodies, the occurrence of eclipses, &e. 
Metaphysics itself is only a sublimer kind of physics ; for what 
is "behind" nature, or what does nature itself receive its impulses 
from, but its Author? But there the mind of man cannot reach : it can 
only " look up" to hrm through his works. To see the Author 
himself, indeed, would only be a step farther in abstraction ; but 
that step would be into infinity ! — That we shall see him hereafter 
is our dearest hope. 

i]i) " In the service of your country." 

This seems to have been the summum bonum of Cicero and his 
patriotic countrymen ; excited as it may be by other motives than 
the pure desire to fulfil the will of God, which alone can re- 
fine it from all the dross of human ambition. He has required of 
lis " to do justly, to love mercy, and to walk humbly with him ;** 
a most comprehensive sum of duty, no doubt, and referable to all 
other obligations beyond those which we owe chiefly to our fellow- 
creatures, our duties to whom are all comprised in that which we 
owe to God. The patriotism of the ancients looked not so high, 
nor did it rate itself so low : its own glory was its idol. There are 
passages however in this work that seem to indicate higher views. 

(i) " The spheres of the stars," $c. 

This is a wonderful stretch of human intellect, founded indeed on 
an erroneous system of Astronomy, which supposed all the stars to 
move round the earth, as the central body. This too, proceeded 
from the information of the senses, not the deductions of reason. 

ij) " You may observe" &c 

Here again the sublimity of man's conceptions shews itself as 
strongly as the imperfection of his reasoning powers, or at least 
his use of them; shews itself, as well in accounting for secondary 
causes, as in referring them feo their primary source. 



34 

(k) " Nearly middle region," &e. 

But how is this ? The Sun is here represented ae a central body 
(or nearly so) revolving round another central body, the earth. It 
seems that our senses may lead us not only into errors, but into 
contradictions. It is true that there maybe cycles and epicyles, 
as in Lambert's system ;* but does not Cicero elsewhere 
talk of the " supreme Sun, illumining, &c." — and after- 
wards mention the Moon as being particularly illumined 
by it ? Cicero seems to place the Sun in the middle of the 
celestial (or more properly the planetary Host, to which 
he seems to confine him) like a general, " dux et princeps," 
in the centre of his army. How confused at any rate must 
the Astronomical notions of the ancients have been, till the 
enlightened times of Christianity ! For though the Jews had not 
the true information given them (which indeed they were not 
capable of receiving) along with their religious and moral system, 
yet I think we may conclude, that it gradually followed the sublime 
acknowledgment of a supreme Ruler and Creator, to whom all crea- 
tion is subordinate. Would Newton otherwise have made that 
ultimate reference? For it must be made somewhere, as we see 
Cicero does to his " orbis extimus." The sense of our weakness 
and ignorance ought to lead us to the acknowledgment of superior, 
and finally supreme power and knowledge. 

(Z) " What is this great and delightful sound" ? 

The harmony of the spheres, which Cicero elsewhere considers as 
a fable, as most men probably do now. But how are we to limit. 

* Lambert's system, which makes the universe consist of cycle within 
cycle, all revolving round one common centre, which is the immediate 
throne of the Deity : a vast and perhaps visionary system, and 
liable to the additional objection of giving locality to Omnipresence. If 
St. John's Revelation is urged in favor of it, it maybe said, that the descrip- 
tions in that are suited to human knowledge and experience, as arc many 
passages in the Old Testament. Should not this make us cautions of 
entering into detailed explanations ? The neglect of this caution seems 
to he punished by the discord it produces. Our Saviour indeed came to 
" bring peace and goodwill towards man ;" but the human passions wield 
the " sword ;" and he knew, and left them to their free agency. 



35 

perceptions, or the possibility of what may relate to them ? How 
are we to interpret " shall he who made the eye, not see? who 
made the ear, not hear?" &c. Sounds, as well as motion, and con- 
sequently the perception of them, may have their gradations, as 
indeed we see in animate and inanimate objects; and as we may con- 
ceive the possibility of in those which are far above our sight, 
hearing or imagination. The perceptions of an infinite and supreme 
Being must be as unbounded as his other attributes ; our finite 
ones are proportioned to the sensible impulses that are necessary 
to excite them, and to what they can bear ; as appears (if the fact 
is true) from what is afterwards said of the effect of the falls of the 
Nile. Perceptions indeed may suppose some contact (as there 
certainly is in ours) between the sense (or organ of it) and the 
object perceived ; and so may lead to materialism ; but I know not 
why spirit may not be supposed to be the highest degree of atten- 
uation in matter ; as beyond this it should seem that there must be 
nothing, which is a total abstraction from matter, of all its quali- 
ties. This attenuation may be quite as unperceivable by man, 
(who " hath not seen God at any time") as unsubstantial spirit 
itself, and though it may at first appear to sanction Cicero's " or- 
bis extimus," and even to approach to Spinosism, yet by giving it 
infinity and ubiquity, (which we must attribute to the great 
Creator and Governor of the universe) I should think it may 
be kept clear of both these imputations ; and no less so of 
that of infidelity to Christianity ; for what bounds can we assign 
to the power and the mercy of God ? 

To what I have said above, I may add, that I do not see why an 
abstraction from all perceptibility should necessitate an abstraction 
from all possibility of conception, or of any approach towards it ; 
nor do I see, why all existence, divine and human, spiritual or cor- 
poreal, should not be contained within the extremes of analogy. 
The scriptural text, that " man was made in the image of God," is 
I think in favor of this idea ; and it may perhaps add to our love 
of God, without at all diminishing our reverence of him. And are 
we to attach no intelligible meaning to St. Paul's declaration, that 

" our bodies shall hereafter be made like unto Christ's glorious 

E 2. 




36 

body?" Surely all man's "imaginings" are not "vain," or merely vi- 
sionary. Whatever is entirely abstracted from them must verge 
at least upon impossibility : we should have some conception, how- 
ever faint or remote, of what we are required to believe ; which 
indeed seems to be indicated by our attempts at explanation. What 
hold can the mind have upon a perfectly incomprehensible and 
inconceivable idea ? Indeed in that case there can be no idea at 
all : To what then is the mind to fix itself ? Can. the feelings fill 
up such a void ? They too require some sympathy, and what sym- 
pathy can there be, where there is no analogy ? How can we 
address " our Father which is in Heaven ?" 

(m) " Sounds divided by seven distinct intervals." 

Here again is an instance of the reach of human knowledge and 
the error of human judgment. Elevation producing acute sounds, 
and depression deep ones, is agreeable enough to analogy ; but 
what elevation or depression can there be in infinite space, or what 
analogy between finite and infinite ? Connection seems to reigr. 
throughout ; but how far do its bounds extend ? As to the dis- 
tinction of numbers, I believe there are few more puzzling objects 
than that. The "numerus impar" seems indeed to prevail. 

(n) " This being imitated by skilful men, has opened to them," #c. 

Talent then is the guide to heaven, independent of moral practice, 
iot so the Gospel. 

(o) " Two of these are habitable," S$c. 

This is nearly a true description of the earth, except in the 
btepsof the inhabitants of the southern temperate zone being "al- 
ways turned from, and never towards" those of the northern ; and 
what is meant by this, seems difficult to conceive. If " those in a 
totally opposite direction" means the antipodes to us, it seems to 
imply a knowledge of the rotundity of the earth. It seems indeed 
difficult to explain what is meant by the frigid zones being imme- 



37 

diately under the vault of the heavens ; perhaps it may allude to 
the astronomical representations of the ancients. 

(p) " Shall have marked, #c." 

Does this mean the golden cycle of 25,000 years ? How did the 
ocular observations of the ancients lead them to these conclusions ? 
When Cicero speaks of the sun as a " single star/' one would 
think that he concluded all the otherstobe fixed stars also, as we con- 
sider them. — Comets, of which Cicero makes no mention, have been 
supposed by some to be the replenishers of the solar heat, in this 
and perhaps other systems. If so, may it not be asked, from 
whence do Comets themselves derive their heat? For it cannot be 
supposed that the secret stores of animated existence arc made to 
last for ever ; if not, they muflt depend, as they surely do, on the 
will of God ; and that will, we are told is, that they shall all have 
an end. But that end, we are also told, is to be in self-consump- 
tion ; or rather, in the excess of the vivifying principle (" the ele- 
ments shall melt with fervent heat," &c.) ; this then must be inex- 
haustible ; and the source of it must be in the Supreme Cause 
himself. 

(q) a As that eternal Being " fyc. 

This may in some degree be sanctioned by the text which says 
that " God created man in his own image." But Cicero's love of 
glory and his attribution of it to human exploits, is not content 
with referring all to one great and solely efficient Cause ; he makes 
the mind of man immortal of itself ; with a confused notion in- 
deed of subordination, and an ultimate reference to one great 
Source, his " orbis extimus." 

(r) " That alone which moves itself can never cease to be moved." 

A self moving substance may be immortal, and may derive its 
immortality from another source than what is inherent in its own 
nature: the power that confers the immortality can maintain' it? 



38 

as indeed the first gift of it supposes. Cicero dwells on this self- 
inherent power of motion, as a proof of immortality, which seems 
to shew, that the ancients could not abstract their thoughts from 
sensible objects. Instead of referring all to one supreme and all- 
directing mind, they multiplied that mind, ad infinitum. But he 
still makes the subordinate degrees of it the gift of a higher power, 
from which therefore they must emanate, and on which they must 
depend; oneuniversal cause, acting everywhere, and seen no-where, 
but in its effects, which unassisted reason, like Cicero's, is liable 
to err in its endeavours to account for. Indeed, he seems to have 
had no ideas of an impelling power that is not visible to the senses; 
but what would he say of the passions ? what of conscience ? Are 
these visible agents ? And does not Africanus's exhortation to his 
grandson, " Hunc tu exerce," &c. imply that he had an impelling 
power over his mind ? Whence was that derived ? 

As to the attribution, not only of immortality, but even of divi- 
nity, to every thing that has the power of self-motion, Cicero may 
not have considered, that according to this, the minds of the brute 
creation must be equally immortal and divine. All this, as I have 
repeatedly said before, seems to be caused by a want of the proper 
attribution of all secondary effects or causes to one first and 
supreme Cause, from whence they flow. The laws of nature are 
the will of God. But the principle on which Cicero establishes the 
unlimited existence of the Supreme Being, seems to set limits to 
his power ; in dividing and multiplying that power. But what 
vain attempts are these, to reach an unattainable source ! 

We may observe, that Cicero shews himself to be of the acade- 
mic school in putting his metaphysical ideas into the shape of a 
dream. His reasoning upon the nature of mind and motion, could 
hardly satisfy him. Being, like Horace, " Nullius addictus jurare 
in verba magistri," he was left to the " tcmpestas" of his momen- 
tary feelings, and wanted a Revelation, to strengthen and confirm 
the voice of his reason. 

All the moral part of his beautiful effusion is as strictly true, as 
it is mortifying to human vanity. But not to be " satisfied with 
the praises of our fellow mortals," points out a higher ambition, 



39 

and is in perfect conformity with the sacred text, which cautions 
us against prefer ring " the praises of men to the praise of God.'' 
And however exaggerated Cicero's ideas of human glory may appear, 
when viewed in other lights than he here regards it, there still 
will remain sufficient excitement to the active service of our 
country, connected with, and subservient as it ought to be to, a 
regard for those higher duties, the fulfilment of which can alone 
give it any real merit or effect : for no solid benefit can be conferred 
on mankind, unless it is sanctioned by an adherence to our moral 
and religious obligations, with which even the most ardent pur- 
suits of ambition, either in peace or war, may, and ought to be, 
made consistent. So shall the "praise of men" unite with the praise 
of God ; and human glory be crowned with everlasting rewards. 
Cicero may well contrast his " unius astri," or unius anni memo- 
ria, or even his "diuturna gloria," with the " seterna," which he 
rightly places where alone (better understood as it is in the Christian 
ystem) an "eternal weight of glory" can be " worked out." And 
I believe it is necessary to make this contrast, to shew the real 
littleness of all human glory, which neither Scipio's exploits, nor 
Horace's writings (though Dignum laude virum musa vetat mori) 
can of themselves make eternal. Horace's "non omnis moriar" 
has hitherto been verified, certainly ; but we must consider how 
small a part of Cicero's " year" is passed, since both their deaths, 
and how much smaller (indeed comparatively nothing) of eternity. 
AH glory, but that in which St. Paul said he would only " glory" 
compared with that, must be vain glory. 

As to Cicero's "many ages" 'of Purgatory , that idea must be left 
to the vacillating opinions and imperfect belief (or at least com- 
prehension) of the fearful and wavering Christian, to think of as 
the bias of the moment may incline him, in a matter on which the 
sacred writings throw no unclouded light. As the " Gentiles were 
to be " judged by their own laws," so may we presume that we 
shall be judged according to our ability to profit by the information 
that has been given to us. In doing this, I think we should be 
careful not to set up, as the Unitarians do, our own notions of 
elevation of sentiment, &c. in opposition to that humble acquiescence 



40 

in, and reasonable interpretation of, the sacred text, which is both 
required of, and appealed to, in the Christian believer. But the 
rational humility which that implies, and much more the 
" broken and contrite heart," would have little charms for the 
high-minded Unitarian. Let him however beware how he trusts in 
his own "righteousness," or, as he perhaps would have it called, 
his moral dignity * As little can we be justified in asserting those 
" new lights," which the examples of the present times, perhaps, 
above all preceding ones, shew how soon, and how extravagantly 
they may be generated and fostered (whether for ostentatious or 
self-deluding purposes) by those who abuse, instead of using their 
reason, as our Saviour exhorts them to do. In this censuie it is 
hard to say, whether Sceptics or Enthusiasts are the most involved : 
&ed humanum est errare. 



*Theremaybe " breathings of the soul" even in the rtiidst of "busi- 
ness" (as is said in Dr. Channing's sermon at New York) and they may 
be addressed to an Almightyand Merciful Being, but has the written word 
been duly attended to? Have not previous impressions shut the ears or 
perverted the understanding against it ? I fear indeed the aspirations 
4mve rather an impure mixture. 



WOOLMER, PRINTER, EXETER* 



41 



A deep sense of our un worthiness will be the best way of ar- 
riving at the consolations which the infinite goodness and mercy 
of God hold out to us ; but our confidence in that might trench 
upon his justice, were it not for the means that have been used 
to reconcile those properties, in the astonishing and incomprehen- 
sible atonement that has been made. In vain shall we urge that 
we are the creatures of an Almighty Being whose power must have 
imparted, and whose wisdom foreseen, the qualities by which we 
are actuated. The consciousness of our free agency and conse- 
quent responsibility, and of that liability to sin, which the best 
dispositions, unsanctioned by religion, cannot secure us from, must 
elude all the wiles of sophistry, all attributions to organization, 
&c. and must leave us at the mercy of that " atra comes," which 
" premit, sequiturque fugaces." Let us then shelter our ignorance 
under the information that we have received ; let us trust with 
humble confidence to that ; let us use our best efforts, with the 
assistance that has been promised us, to avail ourselves of the 
atonement that has been made ; let us "embrace and hold fast" 
the hope it affords ; let us receive, rely upon it, and be thankful. 



There is a confusion of ideas in the passage, (see page 14) 
'** Nam terra, nona," &c. which I think it is impossible to remove, 
but which sufficiently agrees with the rest of Cicero's system, 
and particularly with the passage at the end of Cap. 4. How a 
body can be at once " media et infima," is hard to conceive, nor 
is the difficulty lessened, as Cicero perhaps supposed it would, by 
the substitution of the words "hseret" and "complexa ;" why the 
earth is to be considered as " infima" seems also hard to conceive 
the necessity of; but such were the notions of an unenlightened 
heathen, judging, as indeed the Jews also did, from the evidence 
of the senses, till Newton threw a clear light upon what Galileo 
had before had a glimpse and perhaps more than a glimpse of. 



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